Socialism: The Theft of Human Life

Many are well aware of the parasitical nature of socialism. They see it in the numerous debits from their weekly paychecks. They see it at the gas pump and then again at the highway toll station. They pay for socialism with their sales taxes, federal income taxes, property taxes, and so on and so forth. They understand that socialism is government-sanctioned theft and redistribution (with a sizable gratuity for the ever more sizable middle man). They understand that being forced to pay taxes above and beyond what is needed to protect them and maintain order is a theft of the fruits of their labor, which is essentially the stealing of their time and effort. But what people often miss is the bigger, darker, more insidious picture: Socialism is the theft of human life itself.

For convenience sake, social scientists break up human life into spheres based on the desired observable range of behavior: Economy pertains to industry and where permissible, trade; society deals with the interactions between individuals in public and private (if there is such a distinction); psychology is the study of the thought processes and behavior of individuals; and politics addresses the management of the polity, and the legitimate or illegitimate uses of power.

But these are artificial distinctions, meant to assist the scholar or the practicioner. What we are talking about are human beings: Their hopes, their dreams, their desires, their fragility, their vulnerability, their will to triumph, their ultimate loss from the face of the earth; to wit, their beautiful tragicomic life stories.

The conservative sees each human being’s life as a wonderful story in and of itself. It is complete and needs no addition or subtraction from government, only protection and true justice. Conservatives want to see every human life unfold naturally; so that each person may explore, face adversity, and with support from those who know this particular individual, overcome those obstacles that prevent him or her from becoming a person in full; that is, happy, accomplished according to his or her own standards, and accorded the dignity of supporting his or her own life.

The socialist, he who the modern liberal has fully become, is racked by a tortured conscience that cannot accept that this kind of life is “all there is.” Disbelieving in the ancient religions, he partakes in the creation of illusory grand causes and fancies himself an integral part of them. It is fairly inconsequential whether the cause really makes a difference for the individuals he shares this world with; indeed, many of his causes, such as radical environmentalism, are based on irrational hysteria and serve to make life worse for his fellow man. But he intuitively follows the supposed nobility of his vision, affirmed by the presumed elites who inhabit his local environ.

The tragedy of the socialist’s vision, for all its unblinking homage to democracy and human rights and social justice, is that his causes are easily deformed and manipulated by those who see such collectivism as a means to power over the impressionable. For those who desire a ready path to meaning in life, as opposed to the torturous path of self-discovery, questioning, and the judgment of moral codes, socialism holds out a means to instant karma. Reinforced on all sides, criticality is simply dispensed with, and indeed, this was the raison d’etre for the adoption (though “adoption” may be too generous a word) of socialism as a worldview to begin with. The socialist becomes someone who is easily led, and even more easily misled.

The conservative has to struggle with the contradicting themes in his environment; in the schools, the news media, the mainstream culture, and the universities. He must face the anti-thesis of his worldview, and as opposed to choosing the simple Marxian offer of synthesis, he chooses, after deliberation, to adhere to his thesis. This unwillingness to compromise on principle makes the conservative hated: Deemed selfish, individualistic, and judgmental, he is ostracized and forced to commune with the great minds of history that are yet hallowed in the libraries (until the socialists obliterate them, as they do with all those who stand outside their totalitarian schemes). He chooses to educate himself so that his mind is his own; his to care for as a work of art. The educated conservative is very much a creature of the Enlightenment, but even deeper at his core, of the Renaissance.

In essence, the socialist has no understanding of what it means to be alive and to be a human being in full; he must live at the expense of others, not only physically, but metaphysically. His is a sad life of craving appraisal, which he even denies to himself out of altruistic pretenses; he pours out this unfulfilled desire for validation in the worship of a cult leader, who gladly accepts the power to rule over the collective, and in turn gives them what they desire: More self-denial. This system is reinforced until the vicious cycle expires. Fascism is simply the outward-looking version of this system, and tends toward overexpansive explosion; socialism the inwardly cannibalistic (though also predatory in its own nefarious, ideologically subversive way), and tends toward implosion.

Though the socialist glosses over the thousands, millions, tens of millions of souls lost to the inherently inhumane nature of socialism, I cannot and will not forget them. For each number the socialist sees, I see a Nadia, a Yuri, a Chen, a Paul, and countless faceless, nameless others. I see stories lost from the annals of human history, forever; not only lost, but wiped clean from the public consciences by the bloody and remorseless hands of the socialists.

That is why my story will include a vocal detestation of socialism and all collectivist life-denying systems like it. The screams of those who were denied their lives, their own lives in full, demand that we bear witness. Though my voice be silenced, and will fade away like all other things, I shall stand and speak the truth. Sometimes, that is all we can do. And sometimes, that is enough.

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